Oriental scholars, especially the Chinese men of letters, seem to have taken so keen an interest in the study of human nature that they proposed all the possible opinions respecting the subject in question-namely, (1) man is good-natured; (2) man is bad-natured; (3) man is good-natured and bad-natured as well; (4) man is neither good-natured nor bad-natured. The first of these opinions was proposed by a most reputed Confucianist scholar, Mencius, and his followers, and is still adhered to by the majority of the Japanese and the Chinese Confucianists. Mencius thought it as natural for man to do good as it is for the grass to be green. 'Suppose a person has happened,' he would say, 'to find a child on the point of tumbling down into a deep well. He would rescue it even at the risk of his life, no matter how morally degenerated he might be. He would have no time to consider that his act might bring him some reward from its parents, or a good reputation among his friends and fellow-citizens. He would do it barely out of his inborn good-nature.' After enumerating some instances similar to this one, Mencius concludes that goodness is the fundamental nature of man, even if he is often carried away by his brutal disposition. [FN#161] Mencius (372-282 B.C.) is regarded as the best expounder of the doctrine of Confucius. There exists a well-known work of his, entitled after his own name. See 'A History of Chinese Philosophy,' by R. Endo, and also 'A History of Chinese Philosophy' (pp. 38-50), by G. Nakauchi. 2. Man is Bad-natured according to Siun Tsz[FN#162] (Jun-shi). The weaknesses of Mencius's theory are fully exposed by another diametrically opposed theory propounded by Siun Tsz (Jun-shi) and his followers. 'Man is bad-natured,' says Siun Tsz, 'since he has inborn lust, appetite, and desire for wealth. As he has inborn lust and appetite, he is naturally given to intemperance and wantonness. As he has inborn desire for wealth, he is naturally inclined to quarrel and fight with others for the sake of gain.' Leave him without discipline or culture, he would not be a whit better than the beast. His virtuous acts, such as charity, honesty, propriety, chastity, truthfulness, are conduct forced by the teachings of ancient sages against his natural inclination. Therefore vices are congenial and true to his nature, while virtues alien and untrue to his fundamental nature. [FN#162] Siun Tsz's date is later by some fifty years than Mencius. Siun Tsz gives the reason why man seeks after morality, saying that man seeks what he has not, and that he seeks after morality simply because he has not morality, just as the poor seek riches. See 'A History of Chinese Philosophy' (pp. 51-60), by G. Nakauchi, and 'A History of Development of Chinese Thought,' by R. Endo.